Chasidut sobre Provérbios 3:6

Similarly, we find in the Midrash Sochar Tov: “How may a young man make his path pure? By serving according to Your word” (Tehillim 119), Shlomo said, “In all your ways know Him.” If you know and are conscious of God in all that you do, He will straighten the paths before you. Thus, it is said (Tehillim, 16), “Make the path of life known to me.” So too, Moshe said to God (Shemot, 33), “Now, if I have found favor in your sight, let me know Your ways.” And also (Tehillim, 25), “Lead me in Your truth, and teach me, for You are the God of my salvation.” And (Tehillim, 86), “God, teach me Your way.” And it is written (Yermiyahu, 6), “Stand on the roads and see, and ask about the ways of the world, and see which is the good way. Then walk in it, and find rest for your soul.” Look at the path that Avraham took, and look at the path that Nimrod took, and see who succeeded. So too did David say, “And you, Shlomo my son, know the God of your fathers, and serve him.”

“Blessings upon the head of a righteous man” (Proverbs 10:6). This is why the Talmud begins with Tractate Blessings (Berakhot), for it is the essence of everything: “Know the god of your father” (Chronicles I 28:9), and afterwards, “serve him,” for you have to know for whom you are serving. This is why a person says a blessing before each ritual act, to dedicate all of his actions to God, as the verse says, “In all your ways, know him” (Proverbs 3:6), as Maimonides wrote. This is accomplished by making the blessing, as the rabbis said the requirement [in terms of necessary age for making a blessing] is a child who knows to whom he is blessing (Bavli, Berakhot, 48a), as opposed to the rest of the mitsvot which have no requirement of knowing to whom one is making the blessing, such as phylacteries or the like. It is clear that the essence of a blessing is the knowledge of to whom the blessing is being made, and blessings were instituted for this purpose. This is the beginning of entering into Torah, as the verse says, “The beginning of wisdom is the fear of God” (Psalms 111:10). Fear of God is achieved through “I have placed God before me always” (Psalms 16:8), as Rabbi Moses Isserles wrote in a comment at the beginning of Oraḥ Ḥayyim. This explains why all blessings begin with direct, second-person, address (lashon nokhaḥ), because right at the beginning of the blessing God must be present (nokhaḥ) before a person’s eyes, as if God is standing in front of and commanding him. The conclusion is in third-person, because God immediately disappears, as the verse says, “Over his nestlings he hovers” (Deuteronomy 32:11), making contact and then moving away, as is known.

Levitcus 18,6. “none of you shall come near anyone of ‎his own flesh to uncover nakedness; I am the Lord.”
I ‎first wish to explain what King Solomon said in Proverbs 3,6 ‎בכל ‏דרכיך דעהו‎, “in all your ways you are to acknowledge Him.” ‎Solomon means that all our activities should have as their ‎ultimate aim to provide our Creator with satisfaction and ‎pleasure. When man marries a woman this should not merely be a ‎legal means of satisfying his sexual urges, but should be ‎fulfillment of the first commandment in the Torah. When having ‎marital relations with one’s wife, the object should not be to ‎satisfy one’s libido. The words: ‎איש איש אל כל שאר בשרו‎ refer to his ‎wife as being ‎שאר בשרו‎. The words: ‎לא תקרבו לגלות ערוה‎, mean that ‎when you engage in intimate relations with your wife you are not ‎do so only for the purpose of satisfying your sexual urges. The ‎reason why the verse concludes with the words: ‎אני ה'‏‎, is a ‎reminder that even while engaging in the most physical act, one ‎not only legally condoned by G’d but commanded by Him, you ‎should never forget that you are doing so in order to fulfill one of ‎His commandments.‎